SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Chapter 13<\/a><\/p>\n << Chapter 13 verse 3<\/a><\/p>\n rishibhir bahudhA gItham chandhObhir vividhai: pruthak |<\/em> (This\u00a0 true knowledge about kshEthra (field) and kshEthragya (knower of the field) which I am going to explain to you)<\/p>\n rishibi: – by sages (such as parASara et al) This true knowledge about kshEthra (field) and kshEthragya (knower of the field) which I am going to explain to you, is sung in many ways by sages (such as parASara et al). They are also individually sung in many vEdhams [portions of sacred texts]. They are also individually sung with reasoning and full firmness through the sUthrams (aphorisms) in brahma sUthram too (which was mercifully authored by sage bAdharAyaNa).<\/p>\n ‘What by Rishis is variously sung, and distinctly by various (Veda-)Chants ; also by Brahma-s\u016btra passages, full of reasoning and certitude,’<\/span><\/p>\n The truths regarding the Kshetra<\/em> and the Kshetraj\u00f1a<\/em> have been variously declared by the Rishis, Par\u0101\u015bara etc. Thus for example:<\/span><\/p>\n \u2018O Earth-king! Myself, yourself and others likewise, are all of the elements. Entities (or egos) en masse<\/em>, take the bodily shape by following the stream of the gu\u1e47\u0101s.\u2019[1. \u2018Verily, King! are the gu\u1e47\u0101s, satva etc., dependent upon deeds (=karma); and deeds are gathered together through (i.e.<\/em>, the consequence of) avidy\u0101 (ignorance); and this (avidy\u0101) is in all creatures.\u2019[2. Vish: Pur:<\/em> II-13-70. ‘Karmava\u015by\u0101 gu\u1e47\u0101 etc.’]<\/span><\/p>\n \u2018The soul is pure, imperishable, tranquil, void of qualities, being distinct from prak\u1e5biti (=matter).\u2019[3. Vish: Pur: II-13-71. ‘\u0100tm\u0101 \u015buddho etc.’]<\/span><\/p>\n Similarly, \u2018Inasmuch as the body characterised by head, hands and the like, is different from the person, to which of these, O King! can I refer the symbol \u2018I\u2019?[4. Vish: Pur:<\/em> II-13-89. ‘Pi\u1e47\u1e0da\u1e25 p\u1e5bithag etc.’]<\/span><\/p>\n Similarly again, \u2018Are you this head, or your breast or the belly? or are you the foot etc., and the like, or are they, O King! yours?\u2019[5. Vish: Pur:<\/em> ii-13-102. ‘Kim-tvam etat-chira\u1e25 etc.’]<\/span><\/p>\n \u2018Distinct, are you O King! from all the members. Now, like a clever man, King! think who in this is \u2018I\u2019.?[6. Vish: Pur:<\/em> ii-13-103. ‘Samast\u0101vayavebhya\u1e25 etc.’]<\/span><\/p>\n That of both these postulates (matter and soul) distinct from each other, V\u0101sudeva is Soul, is sung in such verses as:<\/span><\/p>\n \u2018The senses, manas, buddhi and egoship, health, strength and spirit are all, they say, ensouled by V\u0101sudeva, \u2014both the Kshetra<\/em> and the Kshetraj\u00f1a<\/em>.\u2019[7. Vish: Sahasra-n\u0101m\u0101dhy\u0101ya: Mah\u0101bh\u0101: Anu: Parva<\/em> CILIX-137.]<\/span><\/p>\n Distinctly by various Chants (of Vedas)<\/em>, =by Rig, Yajus, S\u0101ma and Atharva Vedas, the distinctions of body-nature and soul-nature are variously sung, as for example:\u2014<\/span><\/p>\n \u2018From this \u0100tma, verily is \u0101k\u0101\u015ba(space) sprung; from space, air; from air, fire; from fire, water; from water, earth, from earth, the plants; from plants, food; from food, man (purusha = any embodied creature); and this man is truly full of food-essence.\u2019;[8. Tait: Up: Anan:<\/em> ii-1-2. ‘Tasm\u0101d v\u0101 etasm\u0101t etc.’] by which, the nature of the body has been stated. And then the subtler principle of Pr\u0101\u1e47a(=life), and then the still subtler principle of manas (=mind), have been stated, closing up with the statement:<\/span><\/p>\n \u2018Other again than this mano-maya<\/em> principle (mind-full sheath) is the still subtler principle, vij\u00f1\u0101na-maya<\/em> (=intelligence-full sheath= soul)\u2019[9. Tait: Up: ii-4-1.<\/em> ‘Tasm\u0101d-va etasm\u0101t etc.’], by which the nature of soul has been stated. And lastly, the nature of Param\u0101tma (=God) has been stated by the passage:<\/span><\/p>\n \u2018Other again than this vij\u00f1\u0101na-maya<\/em>, the still subtler principle is \u0100nanda-maya<\/em> (=God).\u2019[10. Tait: Up: ii-5-2.<\/em> ‘Tasm\u0101d v\u0101 etsasm\u0101t etc.’]<\/span><\/p>\n Similarly also in many places in the other Vedas, Rig, S\u0101ma, and Atharva, the distinctive features in which Kshetra and Kshetraj\u00f1a exist, and their ensoulment by Brahm, are all clearly enunciated.<\/span><\/p>\n Also by Brahma-S\u016btra passages<\/em> i.e., Aphoristic sentences which treat of the knowledge of Brahm, also called \u015a\u0101r\u012braka-S\u016btras, \u2014authoritative judgments on the topic in question. For instance, \u2014commencing with the Aphorism: \u2018Space (=viyat<\/em>) (does) not (originate), on account of the absence of \u015aruti (to that effect)\u2019[11. Br: S\u016b: ii-3-1.<\/em> ‘Na viyad a\u015brute\u1e25’.], \u2014the decisions regarding Kshetra-nature have been formulated.<\/span><\/p>\n And, commencing with Aphorisms:<\/span><\/p>\n \u2018The soul is not (born etc.,) says the \u015aruti; also it is eternal as the same (\u015arutis) say.\u2019[12. \u2018\u0100tma (soul) is intelligent\u2019[13. Br: S\u016b: ii-3-20.<\/em> ‘j\u00f1ota eva’.]. etc., the decisions regarding the truth of Kshetraj\u00f1a have been formulated.<\/span><\/p>\n And by the Aphorism:<\/span><\/p>\n \u2018But from the Highest (Lord), because \u015aruti says,\u2019[14. Br: S\u016b: ii-3-40. ‘Par\u0101t tu tach-chrute\u1e25.’] decision has been pronounced regarding everything being under His Guidance and Power (=pravartyatva<\/em>) and therefore He is the Soul of all things.<\/span><\/p>\n In this manner the truths regarding Kshetra<\/em> and Kshetraj\u00f1a<\/em> have been expounded in numerous places (and numerous ways). And now hear the same which in a lucid and compendious<\/a> manner I am going to explain.<\/span><\/p>\n >> Chapter 13 verse 5<\/a><\/p>\n archived in https:\/\/githa.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Chapter 13 << Chapter 13 verse 3 SlOkam \u2013 Original rishibhir bahudhA gItham chandhObhir vividhai: pruthak | brahmasUthrapadhaiS chaiva hEthumadhbhir viniScithai: || word-by-word meaning (This\u00a0 true knowledge about kshEthra (field) and kshEthragya (knower of the field) which I am going to explain to you) rishibi: … Read more<\/a><\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,25],"tags":[],"class_list":["post-5316","post","type-post","status-publish","format-standard","hentry","category-chapter-13","category-simple"],"_links":{"self":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/5316","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=5316"}],"version-history":[{"count":1,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/5316\/revisions"}],"predecessor-version":[{"id":15474,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/5316\/revisions\/15474"}],"wp:attachment":[{"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=5316"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=5316"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/githa.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=5316"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}SlOkam \u2013 Original<\/a><\/h3>\n
\n brahmasUthrapadhaiS chaiva hEthumadhbhir viniScithai: ||<\/em><\/p>\nword-by-word meaning<\/h3>\n
\nbahudhA – in many ways
\ngIthAm – sung.
\nvividhai: chandhObhi: – in many vEdhams [portions of sacred texts]
\npruthak (gItham) – (this true nature of body and soul) individually sung.
\nhEthu madhbhi: – with reasoning
\nviniSchithai: – fully firm
\nbrahmasUthra padhai: cha Eva – through the sUthrams (aphorisms) in brahma sUthram too (which was mercifully authored by sage bAdharAyaNa)
\n(pruthak gItham – (this matter) individually sung.)<\/p>\nSimple Translation<\/h3>\n
Rendering based on ALkoNdavilli gOvindhAchArya swAmy\u2019s English translation of gIthA bhAshyam<\/h3>\n
\nVish: Pur:<\/em> II-13-69. ‘Aham tva\u00f1cha etc.’]<\/span><\/p>\n
\nBr: S\u016b: ii-3-18.<\/em> ‘Na`tma sruter nityatv\u0101ccha t\u0101bhya\u1e25.’<\/span><\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"